If my object in the present course of sermons had been simply to produce a popular impression against the church of Rome, I doubt whether I should have selected the doctrine of justification as the subject for our thought this evening. The error, though quite as deadly, is not so glaring as in other portions of their system. But, as I said on Sunday last, my great design is to confirm you in the saving truths of Christ’s gospel, “that speaking the truth in love, we may grow up unto him in all things.” To this end there is no subject more important than the present; it touches our very life; it concerns our present peace and eternal joy; it involves the question, whether the door is closed or opened, by which the sinner can find access to God. Let us endeavour then to approach it with the seriousness due to so great a matter, and let us all lift up our hearts to the Father of lights, the giver of every good and perfect gift, that the Holy Ghost may be shed on us abundantly through Jesus Christ our Lord!
The point at issue between the Church of Rome and Church of England does not relate to the justification of the heathen man, when he first approaches Christ in baptism. This they term the first justification, and acknowledge with us that it is through faith. It is with reference to what is usually called the second justification that the great difference exists between us. This is the justification of baptized Christians, of persons like ourselves, who have sinned after baptism; and the question is, What is the instrument by which justification is applied to us?
The doctrine of our Protestant church is clearly laid down in the 11th Article, “We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our works, or deservings: Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.”
The doctrine of the church of Rome is that there is righteousness infused into the mind, as warmth into the heated iron, and that we are justified by the merit of this infused or inherent righteousness; or, in other words, that our own good thoughts, good works, alms, prayers, fastings, &c. so satisfy God’s law, that in consequence of them we may claim eternal life as our own well deserved reward. The council of Trent has decreed as follows:—“If any man shall say, that men are justified either by the sole imputation of the righteousness of Christ, or the sole remission of our sins, and not by grace and charity, which is diffused in their hearts by the Holy Spirit, and is inherent in them, let him be accursed.” [19]
In other words the Church of England teaches that we are accepted before God through the righteousness of our blessed Lord, imputed freely to all that believe; the Church of Rome, that we are accepted before God through the righteousness wrought in us, and the merit of our own acts and doings. The Church of England that we are justified by faith; the Church of Rome that we are justified by works.
To those who know their Bibles, there can be little difficulty in the decision of this important question. That we are justified by faith stands forth as plainly as the summer sun in heaven.
Acts xiii. 39. “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.”
Romans iii. 24. “Being justified freely by his grace, through the redemption that is in Christ Jesus.”
26. “To declare, I say, at this time, his righteousness: that he might be just and the justifier of him which believeth in Jesus.”
28. “Therefore we conclude that a man is justified by faith without the deeds of the law.”